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Tuesday, March 30, 2010

Friends:

Contentment is the most supreme Treasure!

The Blessed Buddha often noted contentment as the highest treasure:
There is the case where a Bhikkhu is quite content with whatever old robe,
quite content with whatever old almsfood, quite content with whatever hut,
and quite content with whatever bitter medicine for curing sickness.
This Dhamma is for one who is content, not for one who is discontent!
Thus was it said. And with reference to exactly this salient contentment with whatever little one has, was this simple, serene modesty well spoken...AN VIII 30

Contentment with whatever little one has!
And how is a Bhikkhu content?
Just as a bird, wherever it goes, flies with its wings as its only burden,
even so is he content with a single set of robes to protect his body and
begged almsfood to pacify his hunger. Wherever he goes, he takes only
these few simple necessities as robes, belt, bowl and razor along with him.
This is how a Bhikkhu is content... DN 2

There is the case where a Bhikkhu is content with whatever old robe at all,
with whatever old almsfood at all, with whatever old hut at all. He speaks in
praise of being content with any old requisite at all. He does not, for the sake
of any requisite, do anything unsuitable or inappropriate. When not getting any
requisites, he is not troubled. When getting requisites, he just uses it without
being attached to it. He is not obsessed, blameless, and seeing the drawbacks
and dangers of possessions, he realizes the escape from them. He does not,
on account of his contentment with any old requisite at all, exalt himself or
disparage others. Thus is he modest, clever, energetic, alert, & acutely aware!
This, Bhikkhus, is called a Bhikkhu standing quite firm in the ancient, original
lineage of the Noble Ones... AN IV 28

Good are friends, when need arises.
Good is contentment with just what one has.
Good is merit done well, when life is at the end.
Good is the elimination of all Suffering!
Dhammapada 331

Solitude is happiness for one who is content,
who has heard the Dhamma and clearly understands.
Harmlessness is happiness in all worlds!
Harmlessness towards all breathing beings.Udana 10

Therefore be capable, upright, and straight,
easy to instruct, gentle, and not proud,content and easy to support with little,
with few duties, living simple and light,with peaceful abilities, mastering all,
modest, and with no greed for support.
Do not do even a minor thing that the
wise and noble would later criticize. Sutta Nipāta I, 8

The Venerable Migajāla once drew near to the Accomplished One, bowed,
paid his respects, sat down, and asked him: Venerable Sir, it would be good
if the Blessed One would teach me the Dhamma in brief, then I might dwell
alone, withdrawn to the forest, attentive, keen, and determined...
The Consummated Buddha then explained:
There are here, Migajāla, forms experiencable by the eye, sounds that are
experiencable by the ear, odours experiencable by the nose, many tastes
experiencable by the tongue, tactile objects experiencable by the body,
and mental phenomena cognizable by the mind, that are quite attractive,
charming, enjoyable, pleasing, enticing, and very tantalizing. In anyone who
seeks delight in them, welcomes them, and clings to them, delight arises!
With the arising of this delight, Migajāla, there is the arising of Suffering!
In anyone who does not seek delight in them, who does not welcome them,
who does not remain holding on or clinging to them, that delight ceases...
With the ceasing of this delight, there comes the cessation of suffering...
Then Venerable Migajāla, agreeing & rejoicing in what the Buddha had said,
rose from his seat, & after having bowed for the Blessed One, keeping him
on his right, he left for the forest. There, alone, withdrawn, enthusiastic,
devoted, & resolute, Venerable Migajāla, realized it by direct experience,
himself, in this very life, by entering & abiding in that unsurpassed goal of
the Noble life for which men of good family rightly go forth from the dusty
household life into homelessness. He directly knew: Destroyed is rebirth,
the holy life has been lived, done is what had to be done, there is no state
of being beyond this! The Venerable Migajāla became one of the Arahats...

Noticing Doubt-&-Uncertainty (vicikicchā) emerge can make it fade away:
Herein, Bhikkhus, when Doubt-&-Uncertainty is present in him, the bhikkhu
notes & understands: "There is Doubt-&-Uncertainty in me", and when this
Doubt-&-Uncertainty is absent, he similarly notices and understands: "Now
no Doubt-&-Uncertainty is in me". He also fully understands how unarisen
Doubt-&-Uncertainty arises. He also understands how to leave behind any
arisen Doubt-&-Uncertainty, and he understands how left and eliminated
Doubt-&-Uncertainty will not arise again in the future. MN 10

What is the feeding cause that makes Doubt-&-Uncertainty arise?
There are doubtful, unclear, indeterminable, and inconclusive ambiguities!
Often giving irrational and unwise attention to such matters, is the feeding
cause of the arising of yet absent Doubt-&-Uncertainty, and the feeding
cause of worsening and aggravation of Doubt-&-Uncertainty, that already
emerged. SN 46:51

What is the starving cause that makes Doubt-&-Uncertainty cease?
There are advantageous & detrimental states, blameable and blameless,
average and excellent states, and dark and bright states, frequently giving
rational and wise attention to these, is the starving cause for prevention of
unarisen Doubt-&-Uncertainty, and the starving cause for the elimination
of Doubt-&-Uncertainty, that has already appeared. SN 46:51

Some advantageous reflections regarding Doubt-&-Uncertainty:There are these 6 things, which help to throw out doubt:
1: The state of being learned in the Buddha-Dhamma.
2: Examining the Buddha, Dhamma, and Sangha.
3: Understanding the advantageousness of Moral Discipline.
4: Being decided and convinced about the 3 Jewels.
5: Sympathetic, clever and helpful friends, who knows directly.
6: Explaining talk and teachings that can dispel doubt.

Doubt-&-Uncertainty is like a Desert:Doubt-&-Uncertainty is just as when a rich man travels through a desolate
desert where there is no food and much danger.
Freedom from Doubt-&-Uncertainty is like when he has crossed the desert,
and gradually reaches safety near a village, a secure place, free from danger.
There he is relieved. DN 2

So is it when doubts about one of the 8 objects of doubt has arisen. See #
Doubting whether the Master really is a perfectly Enlightened One or not,
one cannot become assured of it with confidence. Unconvinced one remains
unable to attain to the paths and fruits of Nobility. Thus, as the traveller
in the desert is uncertain whether robbers are there or not, he produces in
his mind, again & again, a state of wavering & vacillation, a lack of decision,
a state of anxiety, and thus he creates in himself an obstacle for reaching
the safe ground of the Noble Ones (ariya-bhumi). In that way, is sceptical
doubt like travelling in a barren and dry desert!

#: They are, according to the Vibhanga: doubt in regard to the Buddha,
the Dhamma, the Sangha, the (threefold) training, the past, the future,
and the conditionality of dependently arisen phenomena.

Doubt and uncertainty can only be indecisive about which action to choose
and thus paralyzes the skeptic by hesitancy leaving the problem unsettled!
Doubt can only be eliminated by examining and scrutinizing the object much.

Once elderly yet undecided brahman Dhotaka asked the Buddha:
I see here in the world of beings divine & human, good ones,
who lives simply by possessing nothing. I thus bow for you All-around Eye.
Please Sakyan, release me from my doubts!

The Buddha answered: No one in this world, Dhotaka, can I ever release
from doubting. But knowing the most excellent Dhamma, you will cross the
raving ocean of vacillating uncertainty.

Dhotaka now more confident: I admire, Great Seer, that peace supreme,
all stilled, knowing which, living aware and detached, I'll go beyond the
imprisoning entanglement of this world.

Then I will teach you that peace even right here, not just hearsay words,
understanding which, living aware and detached, you will go beyond the
incarcerating entanglement of this world.

Teach me as your friend, O best one, the Dhamma of detachment so that I
may know directly, so that I, as unaffected as space, may live right here,
at ease in peace, calmed, stilled and not dependent on anything...

Whatever you are aware of, Dhotaka, above, below, across, or in between;
know this as a chain to this world! Thus, do not create any craving for any
form of being in existence, any form of new becoming or any non-becoming!Sutta Nipāta V 6

Entering the jungle of views and opinions, one will never reach certainty!

At Savatthi the Blessed Buddha said this:
Bhikkhus: Whatever desire & lust there is for form, feeling, perception,
mental construction and consciousness, whatever greed, urge and craving,
whatever engagement, entanglement and clinging, any habitual addiction,
obsession, and underlying tendency there is for form, feeling, perception,
mental construction and consciousness, overcome, cut and eliminate it all!
Then all form, feeling, perception, mental construction and consciousness
will be overcome & conquered, cut off at the root, made like a palm stump,
completely destroyed, so that it is unable to ever re-arise again...
This - only this - is the End of all Suffering...!

Monday, March 29, 2010

Friends:Cutting Craving Ends Suffering!

At Savatthi the Blessed Buddha said this:
Bhikkhus: Whatever desire & lust there is for form, feeling, perception,
mental construction and consciousness, whatever greed, urge and craving,
whatever engagement, entanglement and clinging, any habitual addiction,
obsession, and underlying tendency there is for form, feeling, perception,
mental construction and consciousness, overcome, cut and eliminate it all!
Then all form, feeling, perception, mental construction and consciousness
will be overcome & conquered, cut off at the root, made like a palm stump,
completely destroyed, so that it is unable to ever re-arise again...
This - only this - is the End of all Suffering...!

Medin Poya day is the full-moon of March. This holy day celebrates
that the Buddha visits his parental home after his supreme Enlightenment,
and ordains his son prince Rāhula, & half brother Nanda. This day is
also called: The Sangha Day, since on this full-moon 1250 Arahats
spontaneously met & assembled around the Buddha without any call.
Buddha then spoke the famous Ovada Patimokkha core teaching!

On such Full-Moon Uposatha Poya Observance days:
Any Lay Buddhist simply joins the Three Refuges and undertakes the Five Precepts like this: Newly bathed, shaved, white-clothed, with clean
bare feet, one kneels at a shrine with a Buddha-statue, and bows first
three times, so that feet, hands, elbows, knees & head touch the floor.
Then, with joined palms at the heart, one recites these memorized lines
in a loud, calm & steady voice:

As long as this life lasts: I hereby take refuge in the Buddha.
I hereby take refuge in the Dhamma.
I hereby take refuge in the Sangha.
I hereby seek shelter in the Buddha for the 2nd time.
I hereby seek shelter in the Dhamma for the 2nd time.
I hereby seek shelter in the Sangha for the 2nd time.
I hereby request protection from the Buddha for the 3rd time.
I hereby request protection from the Dhamma for the 3rd time.
I hereby request protection from the Sangha for the 3rd time.
I will hereby respect these Three Jewels the rest of my life!

I accept to respect, keep & undertake these 5 training rules: I hereby accept the training rule of avoiding all Killing.
I hereby accept the training rule of avoiding all Stealing.
I hereby accept the training rule of avoiding all Sexual Abuse.
I hereby accept the training rule of avoiding all Lying & Cheating.
I hereby accept the training rule of avoiding all Alcohol & Drugs.As long as this life lasts, I am thus protected by these 5 precepts...

Then, one keeps and protects these sacred vows better than one's
own eyes & children!, since they protect you & all other beings much
better than any army! They are the highest offer one can give in & to
this world! The journey towards Nibbāna: The Deathless is hereby started!
This is the Noble Way to Absolute Peace, to Complete Freedom, to Ultimate
Happiness, initiated by Morality, developed further by Dhamma-Study and
fulfilled by training of Meditation...

Today indeed is Pooya or Uposatha or observance day, where any lay
Buddhist normally keeps also the Eight Precepts from sunrise until the
next dawn... If any wish an official recognition by the Bhikkhu-Sangha,
they may simply forward the lines starting with "I hereby ..." signed with
name, date, town, & country to me or join here. A public list of this new
quite rapidly growing global web Saddhamma-Sangha is set up here!

Noticing Restlessness-&-Regret arise can make it fade away:When Restlessness-&-Regret is present, the bhikkhu notes & understands:
There is Restlessness-&-Regret in me, while when Restlessness-&-Regret is
absent, then he notes & understands: No Restlessness-&-Regret is in me.
He also understands well how unarisen Restlessness-&-Regret arises.
He understands how to leave behind any arisen Restlessness-&-Regret, and
he understands how left Restlessness-&-Regret will not arise again. MN 10

What is the feeding cause that makes Restlessness-&-Regret arise?
There are unrest, unsettledness, nervous unease, agitation & anxiety, often
giving irrational & unwise attention to such states, this is the feeding cause
of the arising of unarisen Restlessness-&-Regret, & the feeding cause of
worsening and exacerbation of already arisen Restlessness-&-Regret.SN 46:51

What is the starving cause that makes Restlessness-&-Regret cease?
There is the mental state of serene tranquillity, calm, quietude, stillness,
imperturbability, peace, frequently giving rational & wise attention to this
exquisite mental state, is the starving cause for the non-arising of unarisen
Restlessness-&-Regret, & the starving cause for the dampening and calming
of Restlessness-&-Regret, that has already been stirred up. SN 46:51

Advantageous reflections whenever Restlessness-&-Regret is provoked:When the mind is restless, it is the proper time for cultivating the following
factors of enlightenment: Tranquillity, Concentration and Equanimity,
because an agitated mind can easily be quietened by them.SN 46:53

Restlessness-&-Regret is like Slavery:
Just as when a man is a slave, not independent, but dependent on others,
unable to go where he likes, exactly & even so is restlessness since it forces
one into unwanted activity & destroys any ease & calm. Later he is set free
from slavery, is now independent, no longer dependent, a freeman who can
go where he wants. And at that he rejoices, is glad at heart...
Such is also the blissful freedom from restlessness.DN 2

Deliberately Directing to a Conscious and Clever Centre of Concentration:Herein, Ananda, a Bhikkhu attends to this single Focus:
This is Real, this is Supreme, namely:
The Stilling of all mental Construction,
The Calming of all Restless Activity,
The Fading of all Concern and Anxiety,
The Cooling of all Temptation and Urge,
The Ending of all Longing and Craving,
The Exhaustion of all Fuel of Becoming,
Ceasing, Peace, Bliss, Freedom, Nibbāna …AN V 319

DOING GOOD = NO REGRET!
Here and now the good-doer rejoices! J
Even so after passing away and re-emerging,
the doer of good reaps only Joy & ease...
So both here and beyond, the wise with merit well done,
enjoys the purity of own prior good behaviour.Dhammapada 15

DOING BAD = MUCH REGRET!
Here and now the bad-doer suffers... L
Even so after passing away and re-emerging,
the doer of wrong reaps only pain and regret...
So both here and beyond, the evil wrongdoing fool
suffers the painful results of prior bad behaviour.Dhammapada 16